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# The Magics of Mythic Europe

#### by Mark D F Shirley

The copyright of this article remains with the original author. Articles may be copied or distributed freely for personal non-profit use, provided that the author is properly credited.

The Magics of Mythic Europe, by Cogitabunda scholae Bonisagi.

I propose in this essay to address the magics found outside the Order and attempt a classification. In a previous work I likened the Gift of Magic to a plant, rooted in the soul-soil of a wizard. I believe that the corpus of Hermetic magic represents a forest or garden, a collection of different types of Gifts. No matter what type of Gift - Mantic, Goetic or Theurgic - is possessed by an apprentice, by the time he or she is accepted into the Order, the new magus will be in possession of magics that they could never have developed without such Hermetic Training. The theory developed by Bonisagus consists of grafting together many different theories of magic, each deriving from the magics of the Founders. This means that a magus receives an eclectic but powerful selection of different magical traditions. It is only outside the Order that we can find the original plants, still growing independently in the souls of men.

So, I turn my attention to the different varieties of magic.

### Mantic Magic

The first type of magic is MANTIA. This is the most hidden, cryptic and passive type of magic. It gives its practitioners the ability to gather knowledge beyond mortal ken. This might be knowledge of the past, present or future, and comes in a number of different breeds. St Thomas Aquinus divided the Mantic Arts into three basic types, and this division still works today. The first kind of mantic arts he mentions is Necromancy, that is, the open invocation of demons for information. I see this as but one function of the Necromantic Art, and not a true mantic practise.

The second type of mantia is Augury - the observation of the disposition or movements of facets of nature to gain knowledge [1]. This was a sacred art in Ancient Rome, with those skilled in Augury advising the emperors. There are a plethora of different types of augury, for signs can be seen in many sources. The most commonly known are geomantia, divination with earth; hydromantia, divination with water; aerimantia, divination by air; and pyromantia, divination by fire; but omens are also sought in the shapes of the clouds, the flight patterns of birds, and a hundred other methods. The key signifier of Augury is the seeking of omens in natural phenomena.

The third type of Mantia is Sortilege, the active seeking of occulted knowledge [2]. Like Augury, this might be performed in a number of different ways, such as lot-casting, or opening a book at random (often the Bible) for relevant passages. The inspection of the entrails of a slaughtered domestic animal was the form that this act often took in Imperial Rome, in which case it was referred to as Haruspicy. Another type of sortilege is Horoscopy, the seeking of knowledge in the stars, and the identification of so-called "Egyptian Days", which are inauspicious [3]. Genethliaci is sortilege by calculating correspondences relating to the time of a person's birth, and both Horoscopy and Genethliaci are functions practised by Astrologers (see Mathematica, below).

Mathematica is a more scientific form of sortilege. Its practitioners are called mathematici or astrologers. It perhaps started in the practice of horoscopy, which is commonly utilised, but has developed into a complex science. The uses of astrology are three-fold. The first is Investigation, that is, trying to predict the destiny or fate of a person. This often uses elements of genethliaci, but is more specific than that vulgar art. The second use of astrology is in Interrogation - discovering the outcome that a specific undertaking will have before it has come to pass. The final use of astrology is Inception, and this is the most often-called upon use. Given a specific undertaking, a mathematicus can calculate, through the position of stars and planets, when is the best or most auspicious time to commence that activity [4].

Another type of Mantia not mentioned by Aquinus I have categorised as Visus. This includes a welter of abilities referred to as The Sight by peasant-folk. It is a magic too lowly to be noticed by the eminent scholar Aquinus, but they are important nevertheless. Some have the ability to see ghosts, others can sense evil in a man. Some, like myself, can detect inherent magic in objects and places, some (often those who have had contact with the Good Folk as a child) can see the fae, even when they are trying to stay hidden. These minor Mantic magics are hard to categorise, and often ignored, but they exist, nevertheless.

### Goetic Magic

The second type of magic is called GOETIA. This type of magic has developed such a bad name amongst the Order of Hermes that those evil individuals who use perverted forms of the Arts of Bonisagus to summon demons from Hell are known as "Goetic Magi". This is the most contact that Hermetic magi have with the ars goetiae, and they often believe it to be entirely perverted by Satan. This is not the case, as I shall now propound.

To those that know, goetic magic is often thought of a low magic, that is, magic that is performed for money. There is a more formal definition of Goetia, namely, those magics that utilise either Natural Magic or Demonic Magic. These two terms require definition before a full investigation of the types can be considered.

Natural Magic is the harnessing of the virtutes occultae, the occult powers of herbs, stones and animals. It is important to distinguish these hidden powers from the natural properties of an object. For example, the propensity of a herb to be of the cold quality and thus assist in relieving fevers, for example, is a natural property of that herb. Likewise, a stone found bearing the sign of the Holy Cross has the natural power to ward off evil, bearing as it does the symbol of Christ Our Saviour. These properties are obvious - they are not hidden or secret. The users of natural magic study the secret properties of natural objects - the powers granted them by the external emanations of the heavenly bodies. The power of a topaz, for example, to ward off wild beasts, or the propensity for hazel wood to help divination, or the ability of a rat's skull to cause disease - these are the virtutes occultae of natural magic. Two Laws of Magic are particularly important in natural magic - Sympathy and Antipathy. Invoking the power of sympathy is recognising that effects resemble causes. A plant with a leaf that is the shape of a liver might help in liver complaints. Antipathy is to some respects the opposite - an effect can be overcome by using something imicable to its nature. This is why a drum made of wolf-skin can always drown out the sound of a sheep-skin drumhead - because wolves are antipathic to sheep. Pliny the Elder wrote several tomes under the collective name of Natural History, and his writings list many occult virtues used by those that work natural magic.

Whereas natural magic calls upon the powers of nature, Demonic Magic is the harnessing of supernature. The name is somewhat misleading, as it derives from the Greek daimones, which implies nothing more than a spirit. This word has been adopted into Latin and the vulgar tongues as representing evil spirits. We, as magi, recognise that there is more to spirits than the inhabitants of Hell, though it is a sad fact that most practitioners of demonic magic do indeed call upon the fallen angels. However, the term may be used for any type of magic which calls upon spirits that rule or reside within objects. The distinction here is that the relationship with the spirit is coercive - the magician is forcing the spirit to conform to his will.

Now let me enumerate some of the forms of goetic magic. First there is Alchemy, an ancient field of scientific magic based on the philosophical principles of Aristotle, and only recently brought to our eyes by authors such as Robert of Chester, who has translated works of Araby into the clear language of Latin. Alchemy is purely natural magic (though some practitioners know the demonic goetia as well), dedicated to the purification of the base material of the world into purer forms. Some pursue Alchemy for money, others for life eternal. Its lesser cousin, sometimes known as Herbarii, is a less scientific art, but to the untrained observer is similar. It is a mixture of natural magic and natural properties, usually used to affect cures. It is distinguished from medical use of herblore by the chants and strictures associated with collecting and utilising the herbs.

Astral magic is the name given to drawing down of the power of the stars and concentrating it into items which bear their symbols or correspondences. These magics are used to affect changes, not learn destinies, thus the designation of 'astral' magic, not 'astrological' magic. Natural magicians are skilled in this type of magic, and can use it, with some preparation, to produce effects that are superficially as powerful as the spells of Hermetic Magic.

The hedge magicians known to the Order as Cunning Folk are the best known creators of charms, banes and amulets - they do not use the power of the stars, but instead the virtutes occultae of plants, stones and animals. This is called reliquial magic, and the amulets so created can be potent indeed.

Those known as the Spirit Masters excel in Demonic magic, but this is perhaps the most overt use of this goetic art. The powers known as Entrancement and Enchantment both coerce the spirits of mortal man, and are thus demonic goetia. Necromancy, the summoning of the spirits of the dead, is also goetic; and the term is often used for the summoning of demons as well, but more properly this is called Nigromancy[5]. Demons are summoned for three main reasons - to affect another's mind or will (driving people mad, or enflaming them with passions, for example); creating illusions (some of which may have substance); and for discerning secret things (as discussed under Mantia, above). Demonic magic is also, surprisingly, the most common magic found in those who use the power of the Divine. I have heard from my colleagues in Barcelona that the Jews have magicians that summon angels, or that recite the names of God and holy spirits to create spell-like powers. However, because of the definition of Goetic Magic involving the coercion of spirits, and believing myself that God cannot be coerced, I am inclined to treat at least some of these stories as just that - stories.

I have come across other breeds of magic in the course of my studies. Malefica is a general name for the curses laid by witches. I believe that in the main this is a kind of demonic magic, with evil spirits carrying out the wishes of the evil-doers. Praestigia is mentioned by the ancients - a type of magic which tricks the human senses with fantastic illusions. I have failed to find a single example of such an art that was a product of magic and not legerdemain. Those practising Nigromancy have been witnesses creating illusions through the agency of demons, but I cannot believe that this is the foundation for the Hermetic Art of Imaginem. I can only suppose that the praestigi are a group of hedge wizards who have faded away, or are using their powers to remain hidden [6].

### Theurgic Magic

The noted sage Iamblichus was careful to distinguish the art of theurgy from the art of magic (in this he meant goetia). Theurgy, according to him, was the "art of divine works", operated by means of arcane signatures and the power of inexplicable symbols. Invocation and prayer purified those that employed them, exalting them to union with the pure and divine, and thus performing miraculous acts. It is important to note that theurgy is NOT the calling down of the power of a god, as many think, instead, it is the exaltation of man to a state in which he can bring magical acts about through force of will. If we were worshipping gods (or demons, as some claim) in the course of our magic, and gaining powers thereby, I believe that this would have become obvious in the five centuries of the Order's existence. Widespread idolatry is not among the sins of the Order of Hermes.

Theurgic magic is more powerful than the magic hitherto discussed. It does not rely upon the occult virtues of natural objects, nor does it employ the powers of supernatural entities. It is the magic of the self - though often cloaked in religion. The Order of Hermes itself is the inheritor of the powers of the Roman Cult of Mercury, and it is the rites of this cult that formulaic magic is based upon. The incantations to the gods have been occulted by the brilliance of Bonisagus, but the vocalisations and gestures required for spell casting are a remnant of these rites. The more radical members of my House claim that upon the act of casting a spell, by the reasoning of Iamblichus and his followers, a magus temporarily becomes a god. I think this a ridiculous and blasphemous idea, born of the arrogance woefully so rife in House Bonisagus. Instead, I think that in possessing the Gift we have the strength of will to pierce the Realm of Magic (which some call the Realm of Platonic Forms) and bring back some of the infinite power stored therein that is used according to the dictates of the spells we cast.

I am not trying to claim that the magic of the Order is purely Theurgic. Much of what we do can be explained by Mantic or Goetic reasoning. However, Bonisagus has handed us a legacy of power beyond that of a hedge-wizard, and I can only hypothesise that it comes from a higher source. I believe Hermetic magic to be a blend of all three types of magic. The tales of the Founders bear up this belief: though undoubtedly they all (as inheritors of the legacy of the Cult of Mercury) had access to the higher magics, most are better known for goetic magics. The latter is certainly easier to perform than any sort of theurgy, particularly before the innovations of Bonisagus that codified the rituals of the Cult. Mercere, for example, was well known for his transformation magics before the unfortunate accident that led to the demise of his Gift. Contemporary accounts of Mercere's life leave us in no doubt that he was an accomplished natural magician, and one of the earliest alchemists. Guorna the Foetid, mater of both Tytalus and Tremere, was well known for commanding many spirits. Ironically, Bjornaer, considered to be the least powerful of the Founders, was undoubtedly the only one of the Twelve Worthies whose magic was purely theurgic, for the facility to transform into the shape of another is not a power of goetic or mantic magic. Some of these assorted magics are still evident in the corpus of Hermetic magic even to this day, but they are so mixed with other types of magics that they are barely distinguishable. This was the genius of Bonisagus - flawlessly blending Theurgy, Goetia and Mantia into a seamless whole, to such an extent that it is now impossible to find the true source of our magics.

What of the other theurgists that the Order has encountered? The Rune-magicians of the far North claim that their Gods give them their magical powers. The Gruagach of Caledonia make incantations in Pictish to their ancestors, the Order of Sulemain in Moorish lands pray to the djinni, and the Order of Geonim amongst the Jews claim that God is the power behind their magical works. All of these have a common theme - the exhortation of higher powers to conduct magical acts. I have received no definitive proof that any of these wizards actually channel a Higher Power, and my hypothesis stands firm against the scrutiny of my detractors.

Other practitioners of Theurgic magic are the clergy. One could attest, as some have, that priests perform Theurgic magic every time they perform Mass, calling upon the Holy Spirit to the elevate not only themselves but their congregation to a divine state. Without a doubt, saints used their personal faith in God to bring about theurgic miracles. In this situation, the theurgic practitioners are raised, not to the Realm of Magic but to the Realm of the Divine, allowing them to tap this power to enact the will of God. As for those that worship the powers of the Pit, the least said the better.

### Type and Degree of Power

I am of the opinion, as I have mentioned before, that these magics can be strongly affected by the realms of supernatural power. I have given several examples of magicians as I explained each type of magic, but would now like to examine these in more detail.

Hermetic theory holds that there are four realms of Supernatural Powers - the Dominion, The Infernal Powers, The Fae, and the Realm of Magic. At this time I am not going to enter a discussion about whether the Dominion of Judaism is as valid or equal to that of the Christian faith, or whether the power of the pagan gods was magical, fae, or something entirely different.

This immediately lets us divide the users of Magic into four categories, depending upon where their magic derives from. As well as four Realms, there are three types of magical power - Mantic, Goetic and Theurgic. These types are independent of Realm, and can be granted or encouraged by any of the four. Of these, Mantia is least closely allied to a magical realm. Although the practitioner of mantic magics may claim allegiance to any of the Powers, the magic is essentially inwards-looking, and by-and-large, not in itself affected by Supernature. Goetic Magics are nearly always found tied to one of the four realms, but the association is not always close. The Cunning Folk, for example, evidently get their magics from the fae, but have little day-to-day association with the Good Folk. The practitioners of Theurgia receive their powers directly from one of the supernatural realms, and so are intimately connected to them. Members of House Merinita, though ostentatiously using Hermetic Magic, are more attuned with the Fae than True Magic, and are often magically weaker than a magus who owes no such dual allegiance.

Finally, there is the matter of degree. Some only have a touch of the Gift, which was never trained or developed and thus can command only weak magics. Others have a greater control over their wild-born talents, still others have received training and are able to explore their full range of magical skills.

I will now discuss some wizards that I have come across, and how they fit into this scheme of things.

In a small village in the Kingdom of Denmark I came across a man called Illugi. He was an old man, the head of his household, and like his ancestors before him, the actions of the family were guided by the casting of lots. This man was clearly a Sortilegi - the lots he cast were slips of wood carved with a symbol. They were thrown upon a white sheet, and the old man interpreted the will of the fates through their alignments. While he worked, I observed with a magical eye, but I could sense no magic about the chips of wood, but I felt a merest hint of magic within the old man. I know for a fact that some of the events he foretold came about, so I cannot deny the power of his divination [7].

I had a similar experience in the covenant of Doissetep. There, seated at a well in one of the numerous courtyards, I encountered a haggard old woman who offered to read my fortune. Seeing a chance to further my investigations, I agreed. She asked me to cut my hand with a silver knife she handed me, and allow drops of blood to fall into the well. She gazed at the patterns that they made in the still water, and pronounced her augury. The events of her hydromancy have yet to come true, but I have no doubt that they will [8].

For a brief time, a boy by the name of Tod was in my care. He had been stolen by the fae from his cradle three days after his birth, and retrieved six months later by his father. Despite his young age, he had the appearance of a six-year old child. I was asked to determine whether he had been adversely affected by his time with the Fair Folk. Despite his premature ageing, I could find nothing wrong with the boy. His mind was that of a baby still, and he had no speech, but he was free from all fear, and had none of the tiresome tantrums of normal children. One day, I observed him watching something that was clearly not there, smiling and giggling at the antics of some unseen entertainer. I employed my magic and was horrified to discover that my lab was infested with the fae! His stay with those creatures had obviously given him the ability to see them despite their glamours. I returned Tod to his parents forthwith [9].

My experiences with true hedge wizards have been somewhat mixed. Several years ago I had the fortune to gain the trust of Samantha, the Cunning Woman of a nearby village. The Cunning Folk are a tradition of hedge wizards well known to the Order [10]. Their powers are largely goetiae of the natural magic variety, with most of their abilities produced through herbarii and reliquial magic. The font of their power seems to be the fae, which these wizards have close dealings with.

Samantha told me of a man in another village and gave me a mark of recognition for him. Surprisingly, this Bertred was a young man. I had recognised pagan rites within Samantha's magic, but this man was as near to a priest of the Old Religion as I was likely to find. He had taken a vow of celibacy, and had also vowed never to cut his hair. He called himself a Faerie Doctor, and claimed that his uncle granted him his powers his death-bed. Bertred used his magic to help the community that he lived in, like Samantha; his powers were entirely different, though. While I was with him, he cured a horse who had been stricken with disease, charmed a plough so that it cut the earth cleanly, and cured a woman of her bad luck. Not unusual practises for a hedge wizard, one might say. However, the horse was healed by commanding the sprite that had shot it with its bow to undo the damage. The plough was charmed by summoning a low faerie to ride along with the plough and guide it. The woman was helped by holding a conference with the brownie that she had offended, and persuading her to leave a bowl of milk out for it each night. I was able to witness these negotiations through my magic, but the common people who Bertred helped took his word on faith. This was clearly demonic magic emanating from the Realm of the Fae [11].

As preparation for the dissertation of my Apprentice's Gauntlet, I spent time with a natural philosopher in Brugge that was known to my parens. This man, Arnaud, was a member of the Guild of Alchemists and Apothecaries, and as well as alchemy, he practised astral magic [12]. When I expressed an interest in different magical traditions, Arnaud introduced me to a man of his acquaintance, who, according to Arnaud, was also a philosopher, but a follower of a different tradition to himself. I watched Bertram Aumery with interest as he prepared to work his magic, for it seemed very similar to the beginnings of a ritual spell. He inscribed a chalk circle on the floor, and wrote symbols on it. He called aloud in a language I did not recognise, a chant that continued for over an hour. I could feel the tension rising in the room as forces gathered, but was horrified when the nature of his magic became clear. Aumery was a nigromancer, and he had performed a demonic goetia of the filthiest kind before my eyes, wrenching a demon from the confines of Hell. I did not remain to see the outcome of this magic, but reported the incident immediately to my pater, who informed the nearest group of House Flambeau. Betram Aumery did not survive their visit.

I had the honour of meeting an Austin friar by the name of Father Jean-Pierre whilst in Rousillon on a visit. This man was accounted a saint by many, and I witnessed one of his miracles. A man was struck by sudden blindness, and he was brought to the good father for ministration. Jean-Pierre performed the Sacrament of the Sick on the afflicted man and applied an ointment of his own creation to the man's eyes. The blindness was lifted from the man's eyes within a matter of hours, and by the end of the day, his sight was as clear as it had ever been. I spoke to the father after this miracle had made itself manifest - he said that he had learnt the healing arts at the priory where he had spent his formative years, but many of his concoctions he created himself, instinctively mixing different components for different afflictions. This was clearly an act of natural magic, though I firmly believe that the 'instinctive knowledge' alluded to by the priest was God-given [13].

Perhaps the most dangerous man I met was the viscount of Vieste. I had been asked to accompany a hoplite and quaesitor to the city of Vieste to investigate rumours of a Dark Magus there. The inhabitants of Vieste lived in perpetual fear of Theobaldo di Vieste, who has known for his cruel games and evil habits. Though it turned out that he was not a member of the Order - though he had made a claim that he was to the local bishop - he was in control of a number of evil powers that were nearly the match of all three of us. His magics were granted him by the demon who had been called up by his nigromantic mother. Though her powers were purely goetic - including her power to lay curses upon her son's enemies - Theobaldo's powers were clearly theurgic. He needed no preparation to cast waves of Hellish fire at us, nor did he use any amulets or talismans to slay Hunassus the quaesitor. Evil incantations to his Infernal master kept our spells from affecting him, and it was only through luck - or was it the fickle hand of the Devil? - that laid him low in the end [14].

I hope that these examples have clarified the expositions of my essay. You may be interested to read my companion essays to this piece - The Magical Seed and the Magic of the Founders.

#### Endnotes

[1] Augury can be simulated using the Premonitions Talent. Warnings come in the strange patterns of birds in flight, or the appearance of strange shapes in the fire. The Visions Talent might be used to greater effect for more detailed readings of omens.

[2] Sortilege is best represented by the Divination Talent, though it is not a perfect match to the ability.

[3] Horoscopy is a function of the Divination Talent, which can be separated out from that Virtue in the following way:

New Virtue - Horoscopy +2: the diviner can determine the best or worst day and time for a single endeavour by consulting the stars. This Virtue grants the Exceptional Talent Horoscopy at level 1, which can be improved with experience. Roll a stress die and add the Horoscopy talent, and consult the following table:

Roll required | Nature of response
9+ | The horoscoper can determine which days upon which the endeavour should not be conducted. If this advice is ignored, all botched rolls incur an extra botch die
12+ | The horoscoper can determine the luckiest days for such an endeavour. Any botched roll relating directly to the task at hand can be rerolled.
15+ | The horoscoper can determine the luckiest day and time for events that take place in a limited time frame (not more than a day) and requires a single roll (for example, looking for a lost treasure, asking a favour of the king, or playing a game of chess with Death), roll a simple die, and compare it with the following: 1-6: +3, 7-9: +6, 10: +9. The bonus determined is then added to the roll in question, provided the endeavour is undertaken at the proper time
15+ | The horoscoper can determine the luckiest day to commence endeavours that are long, requiring numerous rolls (like fighting a battle, going on a journey, slaying a dragon), a successful horoscopy toll gives a +1 to all rolls directly concerning this endeavour

The storyguide must determine how far in advance auspicious and inauspicious days are.

If a horoscoper botches a roll to determine an auspicious day and time, then they have inadvertently determined the worst possible time for such an endeavour, and treat all the applicable bonuses listed under 15+ in the table below as penalties instead.

[4] Mathematica or Astrology is described fully by the Divination Talent. The specialties in this field can be Investigation, Interrogation or Inception.

[5] Nigromancy can be simulated using the rules in the Maleficium, or, for a simpler mechanic, the rules for Necromancy given in Kabballah. Summoning demons, however, should be a lot more risky than calling up the ghosts of the dead.

[6] Praestigia can be the basis for a new +3 Virtue, which grants an Exceptional talent similar to the Greater Glamour power listed in Faeries, Revised Edition, p 130-131. However, the products of Praestigia will be true illusions, not glamours, and therefore have no substance. The storyguide should determine the ease factor of any illusions created.

[7] Illugi had the Divination Talent

[8] The hag at Doissetep may have been using the Visions talent to make her prophecies

[9] Tod was a recipient of the Faerie Sight Virtue, granted to him by the fae who stole him from his mother.

[10] See Hedge Magic, p 34

[11] Faerie Doctors are described in The Wizard's Grimoire, Revised Edition, p 63 and in more detail in Faeries, p 137-138

[12] Arnaud was a Natural Magician as described in Hedge Magic p 40

[13] Friar Jean-Pierre had the Healer Exceptional Talent, and True Faith, which allowed for the occasional act of miraculous healing. Use of the former is goetic, the latter theurgic.

[14] Theobaldo di Vieste had sold his soul to a powerful demon, and in return had received a host of malefica - evil powers.